texts: claimed that the Allies made the Nazis the scapegoat for their own misdeeds in order to justify the "horrors and evils" of the Second World War. <mask> said there were two false claims about World War II, one of which was that Germany started the war in 1939. In <mask>' opinion, Hitler setting off the war was also responsible for the wholesale extermination of the Jews, for it was admitted that this did not begin until a considerable time after war broke out. <mask> said that the size of the German reparations to Israel has been based on the theory that a lot of Jews were killed by Hitler. <mask> had many ideas. In his 1966 essay "Revisionism: A Key to Peace", <mask> wrote: Even if one were to accept the most extreme and exaggerated indictment of Hitler and the National Socialists for their activities after 1939 made by anybody fit to remain outside a mental hospital, it is most alarmingly easy There is an emphasis in the original.<mask> said in his pamphlet that the "blackout" with regards to World War II had become a "smotherout" as a result of the trial of Hitler. <mask> said that the trial showed "an almost adolescent gullibility and excitability on the part of Americans relative to German wartime crimes, real or alleged." <mask> wrote that the charges against Eichmann were based on assumptions that Hitler and the National Socialists did in the years after the Allies entered the war. <mask> accused the American media of publishing "exaggerated National Socialist savagery". The final solution for the German people was the expulsion of Germans from Eastern Europe. The expulsion of the ethnic Germans from the Sudetenland region of Czechoslovakia in 1945–46 was claimed to have killed at least four million of them. <mask> claimed that the Allied bombing offensive and the expulsion of ethnic Germans from Eastern Europe were worse than the Nazis did.<mask> wrote in "The Public Stake in Revisionism" that the number of civilians killed by the Allies before, during, and after the Second World War equaled those killed by the Germans. <mask> said that certain court historians were guilty of ensuring that Allied war crimes were never "cogently and frankly placed over against the doings, real or alleged, at Auschwitz." <mask> denied that there were ever death camps. The evidence for gas chambers at the death camps was manufactured when court historians were forced to admit there were no death camps. What is important today is not whether Hitler started war in 1939 or Roosevelt was responsible for Pearl Harbour, but the number of prisoners were allegedly done to death in the concentration camps operated by Germany during the war. The camps were first presented as those in Germany, such as Dachau, Belsen, Buchenwald, and Dora, but it was shown that there had been no systematic extermination. The list that appears to have been extended as needed was moved on to Auschwitz, Belzec, Jonoska, Tarnow, Ravensbrck, and Breznia.Martin Broszat wrote a letter in 1962 clarifying the differences between concentration and death camps. In his letter, Broszat wrote that he wanted to "hammer home, once more, the persistently ignored or denied difference between concentration and extermination camps." Broszat claimed in his letter that this was not an "admission" that there was no Holocaust, but rather an attempt to "set the record straight" about the differences between concentration and death camps. Concentration camps, which were places where the inmates were consistently mistreated, but were not the subject of death camps, which existed solely for the purpose of exterminating their inmates, were noted by Broszat. Broszat denied that there was a functioning gas chamber at the Dachau concentration camp, though he noted that one was built shortly before the end of the war as part of the effort to convert Dachau into a death camp. According to Broszat, all of the German death camps for the genocide of the European Jews were located in Poland. Broszat argued that the confusion in the public's mind between concentration and death camps, and the tendency to wrongly describe Dachau as a death camp, aided the early Holocaust deniers.<mask> denied that the Einsatzgruppen murdered millions of Jews in the occupied Soviet Union and instead claimed that they were "battling guerilla warfare behind the lines". <mask> criticized West Germany for apologizing to the Jews. He claimed that the restoration of Germany to its proper position of unity, power and respect among the nations of the world was prevented by the unfair verdict of World War II. <mask> contrasted the behavior of the government of Konrad Adenauer in the 1950s with that of the Weimar Republic in the 1920s, which fought the "war guilt lie" that Germany started World War I. <mask> accused the German people of believing in an "indictment of German responsibility for the war". <mask> said that Adenauer "opposed the discovery and publication of the truth". <mask> was puzzled by the West German government's willingness to accept responsibility for the Holocaust and its refusal to refute the most outrageous charges of barbarism leveled against Germany.<mask> attacked the West German president for his speech in Israel asking for forgiveness for the Holocaust. <mask> said the speech was "almost incredible grovelling" to the Jews. <mask> believed that Jews had been the victims of antisemitism throughout the ages. <mask> claimed that those who questioned the view were labeled antisemitic. According to <mask>, those behind the "smotherout" about Nazi Germany believed that it was worse to kill Jews than it was to kill the other people. According to Lipstadt's 1993 book Denying the Holocaust, <mask> is the main link between revisionism in the 1920s and the emergence of the Holocaust. The German government of the 1920s enthusiastically supported and promoted <mask>' views as exonerating their country, but the postwar West German government accepted national responsibility for the Holocaust, solicited forgiveness, and paid reparations to Jewish survivors.<mask> allied himself with American and European antisemites and cranks, rather than with respectable or official opinion. Lucy Dawidowicz is a historian. A History of the Penal, Reformatory and Correctional Institutions of the State of New Jersey was published in 1918. A lot of pages. The League of Nations: The Principle and the Practice is a book. The Atlantic Monthly Press was published in Boston in 1919. The History, Its Rise and Development: A Survey of the Progress of Historical Writing from its Origin to the Present Day was published in 1919.Encyclopedia Americana: The Social History of the Western World was published in 1919. The Social History of the Western World was written by D. Appleton. Sociology and Political Theory: A Consideration of the Sociological Basis of Politics was published in New York. A. Knopf was published in 1924. There are 260 pages. The History and Prospects of the Social Sciences is in New York. A. Knopf was published in 1925.There are 534 pages. The co-writers were Karl Worth Bigelow and Jean Brunhes. The Century Company published psychology and history in 1925. 192 pages. The Century Company published The New History and the Social Studies in 1925. There are 605 pages. New York: Blue Ribbon was written by Ploetz.The oppression of crime is studied in historical penology. Smith was born in 1926. There are 382 pages. New York: A. History and Social Intelligence. A. Knopf was published in 1926. There are 597 pages. The Evolution of Penology in Pennsylvania: A Study in American Social History was published in 1927.There are 414 pages. The Economic History of Europe, Boston, New York, was published in 1928. Co-written with two other people. Bobbs-Merrill wrote Living in the Twentieth Century: A Consideration of How We Go This Way. There are 362 pages. In quest of truth and justice: debunking the war guilt myth was published in Chicago. The vampire of Christianity was published in New York.The Genesis of the World War is an introduction to the problem of war guilt. A. Knopf was published in 1926. There are 750 pages. A study on the evolution of penology in Pennsylvania. Bobbs-Merrill was born in 1927. The Making of a Nation was written in New York. A Knopf was published in 1929.Dexter and Walker. The Contributions of Nationalism, Capitalism, Imperialism and Militarism to Human Culture and International Anarchy is a book. 608 pages from A. Knopf. The 2nd edition of The Story of Punishment was published in 1972. Battling the Crime Wave: Applying Sense and Science to the Repression of Crime was published in Boston in 1931. Can Man be Civilized? was written in New York. Analyzing the Dry Psychosis is a book by Viking.Money Changers vs. the New Deal was written by R. Long and R. R. Smith. The History of Western Civilization was published in 1935. New Deals of History, New York: W.H. Wise & Co. was founded in 1935. An Economic History of the Western World was published in 1937. An Intellectual and Cultural History of the Western World was published by Random House. Walter B. Scott, Edward Hubler, and Martin Bernstein were co-writers.The University of Oklahoma Press published a revised edition of A History of Historical Writing. The 3rd edition of social thought from lore to science was published in 1961. They were with Howard Beck and others. Social institutions in an era ofheaval in New York. There are 927 pages. The American Crime Problem, New York: Prentice-Hall Inc., 1943; a revised edition was published in 1961. The co-written was with Negley K. Teeters.Pennsylvania Municipal Publications Service was founded in 1944. A Survey of Western Civilization was published in 1947. Theories of Social Evolution From Cave Life to Atomic Bombing are from Historical Sociology. New York: Russell & Russell, 1971. They co-edited with Howard Becker. The American Way of Life is an introduction to the study of contemporary society. Co-written by Oreen M. Ruedi.The 9th edition of The Struggle Against the Historical Blackout was published in 1952. He is the author of booklets. An introduction to the history of sociology was published in 1917. The Historical Blackout in Britain: Professor A. J. P. Taylor's "The Origins of the Second World War": Its Nature, Reliability, Shortcomings and Implications, 1963. The Future of Imprisonment in a Free Society was published in 1965, Nathan F. Leopold, Jr. and others. The Foreign Policy of Franklin Delano Roosevelt and its Aftermath, New York: Greenwood Press, 1969 is a Critical Examination of the Foreign Policy of Franklin Delano Roosevelt.Arno Press wrote about Pearl Harbor after a quarter of a century. Revisionist Pamphlets were selected. Arno Press was in New York. The Chickens of the Interventionist Liberals have come home. Revisionist Press was in New York. Essays Against Interventionism was written by <mask>. The Institute for Historical Review was founded in 1991.<mask> self- published essays on World War II. Who started World War One? W.A. had a preface. Carto. The Barnes Review was published in Washington, D.C. There are some recent books on international affairs. Foreign Affairs is a magazine.1, no. There was a pp. 1 on September 15, 1922. 168–174. There is a place of small in modern sociology. The American Journal of Sociology is a journal. 32, no. There is a pp.15–44. The Public Significance of the War-Guilt Question. The Annals of the American Academy of Political and Social Science. The Shadow of War was published in September. 11-18. "Pearl Harbor After a Quarter of a Century." Left and Right: A Journal of Libertarian Thought was published in August.Holocaust denial is an international movement. Lucy Dawidowicz wrote "Lies About the Holocaust" in December 1980. In Neal's book, 31–37; reprinted. What is the use of Jewish history? Essays, New York: Schocken Books. 84– 100. Herwig, Holger."Clio Deceived: Patriotic Self-Censorship in Germany after the Great War" was published in 1987. 5–44. Lipstadt wrote Denying the Holocaust: The Growing assault on Truth and Memory. Further reading about <mask>. Left and Right is an obituary. 4, no. 1, 1968.<mask> was a revisionist of the Cold War. The book was published in <mask> <mask>: Learned Crusader. Justus D. Doenecke wrote "<mask> <mask>: Prophet of a 'Usable' Past". The History Teacher is a book. No. 8, no. February 1975, Thepp.Also available from the website. Arthur<mask> wrote Learned Crusader: The New History in Action. R. Myles was in Colorado Springs in 1968. There are 884 pages. Roy Turnbaugh. The FBI and <mask>.The Historian is a book. 42, no. 3, May 1980. Thepp. "A Brief History of Holocaust Denial" by Ben Austin can be found at The Online Books Page. There is a Jewish Virtual Library. The University of Wyoming has a collection of papers by <mask> <mask>, the father of World War II

masks:
Barnes
Barnes
Barnes
Barnes
Barnes
Barnes
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Barnes
Barnes
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Barnes
Barnes
Barnes
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Harry Barnes
Barnes
Harry Elmer
Barnes
Harry Elmer
Barnes
. Barnes
Harry Barnes
Harry Elmer
Barnes


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texts: He was born in Esparragosa de Lares in Extremadura in Spain. Flamenco, American folk music, rock, and jazz are some of the influences that <mask> uses. He introduced African rhythms and rhythms from other cultures in the 1980's. Poems have been published continuously since 1988. The man has lived in Madrid since the late 1960s. Es el amor del agua quiere, salvar la sed del hombre, en los campos blanqueados. Es el amor del agua, la memoria.The poema is called El amor del agua. It's the love of water when it wants to slake mans' thirst and shed her scent in the fields by the hawthorn flower. It is love of water, the memory that brings life to bodies that brings life to clouds that brings life to jungles. He attended public school in his village. At the age of 16, he received his first guitar and began playing music with an amateur group from his school. They played songs from Los Brincos. He played songs by Joan Baez and the Dynamic Duo.At about the same time, he began to sing, but without any professional intentions, but continued to train as a musician by attending private classes. During 1969-1978, his poetic interests continued to develop with readings by other poets. In 1969 Gerrero performed his song Amapolas y Espigas at the Benidorm Festival. First prize for best lyrics and second prize overall went to the song. In his early days as a singer, he researched Extremadura folklore. He had to combine his career as a singer with teaching after his success in Benidorm. His first single was recorded on the Action label with the help of Manolo Diaz and Ramn Farrn.The A-side was Amapolas y Espigas and the B-side was Carro y Camino. Son Hombres Que Se Mueren Sin Haber Visto La Mar and Por una calle de Cceres were arranged by Carlos Montero. The countryside theme was continued in his next song, Junto al Guadiana (Next to the Guadiana), with lyrics by the poet Luis Chamizo Trigueros. The arrangements of Benito Lauret included a large orchestra and choirs. Y Los Dems Se Fueron (And the Others Left) and Pequeo Propietario (Small Landowner) are two of the orchestrated songs. The record was to be called Tierra and the poems were set to music. The recording was blocked due to its political nature.The cultural scene of the late-sixties and early-seventies was influenced by many people. South Americans Daniel Viglietti andJorge Cafrune are associated with José Afonso. The lyrics of Lou Reed were one of the things he liked. Cundo llegaremos a Sevilla? The album La Cantata del Exilio: Cundo llegaremos a Sevilla? was recorded in 1970. When will we arrive in Seville? The lyrics were written by Antonio Gmez, a professional journalist and the leader of Cancin del Pueblo.The album was published in 1978. A Cntaros was his first album. The song "T y yo, muchacha, estamos hechos de nubes" had a long subtitle. The album A Cntaros had an urban theme. Spanish acoustic guitars and electric guitars were used on two of the tracks. The members of Nuestro Pequeo Mundo played instruments. The musicians on the album were José Maria Panizo on bass, Alex Kirschner on flute, Senz de Tejada on violoncello, and Carmen Sarabia's choirs.The influence of American folk musicians can be seen in this album, A Cntaros. On March 2, 1975, a live album was recorded at the Olympia Theatre in Paris. Movieplay's Gong label released it. On it, he sings and plays the Spanish guitar with the help of two other people. The album has previously released songs such as Buscndonos. Busca La Gente de Maana, Ecos de Sociedad and Emigrante were among the unreleased songs. It was one of the best-selling albums of the 1970s.The Ducal Palace is located in Venice, Italy. He performed in Germany as well. He toured throughout Spain. The album "Porque Amamos El Fuego" was recorded in February 1976. This album has jazz and popular music from Extremadura. The musicians are on acoustic and electric guitars, jazz musicians are on double-bass and electric bass, drums and percussion, and Antonio Pascual is on keyboards. The acoustic guitar was played by Antonio Fernndez in No Estés As.The poem "Por Debajo Del Agua" was put to music. In the song Ven Alberti, he paid tribute to Alberti. The composer of the musical score in Teo is Hilario Camacho. Despite the poor and marginal characters in the songs, love, freedom, and hope are present in the album. In 1975, the song Un Rincn De Sol En La Cabeza was dedicated to the Carnation Revolution in Portugal. The studio album A Tapar La Calle for Movieplay was released in 1978. Extremadura's popular song, A Tapar La Calle, gave the album its name.The song was written to commemorate the tenth anniversary of the May 1968 protests in France. Flamenco comes from the popular roots of Extremadura. The guitar arpeggios derive from flamenco, but the harmonies are from Extremaduran roots. The flamenco guitarist Miguel de Crdoba has an influence on this album. The musicians included a flamenco guitarist, a buzuki player, a contrabass player, and a percussion player. Paraiso Ahora, A Tapar La Calle and Prediccin De La Fiesta are protest songs. There is renewed love in Enredado Entre Tu Pelo, Si Volvieras Otra Vez, and Cancin Ritual.


texts: <mask> was a German diplomat before and during World War II, an early and active member of the Nazi Party, and one of Hitler's personal friends. <mask>'s father ran a cocoa factory in the Rhineland where he was born in 1904. In 1913, his father's death left him to run the factory. <mask> attended the Technical University of Munich after graduating from college. He joined the Nazi Party's SA "brownshirt" stormtroopers at the age of 18 and took part in Hitler's failed Beer Hall Putsch. Hewel served as Hitler's volunteer valet after he was convicted of treason. On December 30, 1924, he was released because of his youth.Hewel spent a year in England after serving a commercial apprenticeship. Hewel was a planter and coffee salesman for a British firm in the Dutch East Indies from 1927 to 1927. Hewel joined the Nazi Party in June 1933 and helped to organize local branches. The Nazi Party established branches in Indonesia in 1937. <mask> was appointed the Chief of the East Asia Desk in the Foreign Section of the Party after he returned to Germany. He was sent to Spain after entering Germany's diplomatic service. Hewel was almost certainly an agent of the Abwehr counter-intelligence agency according to James P. O'Donnell.<mask> became the Chief of the English Desk in the Foreign Minister's office in 1937 and the head of Ribbentrop's personal staff in 1938. The conference between Hitler and Hcha was transcribed. <mask> was promoted to brigadefhrer on November 9, 1942. <mask>bentrop's direct liaison with Hitler. He resumed his friendship with the dictator. He spent most of World War II without an official portfolio. <mask> was a member of Hitler's inner circle and acted as Hitler's senior adviser on foreign policy matters.<mask> was with Hitler when he moved from his headquarters in East Prussia to the Fhrerbunker in Berlin. According to survivors of Hitler's inner circle, Hewel owed his position to his long involvement with the Nazi Party and because he was one of Hitler's friends. Hewel was described as something like Hitler's majordomo in her memoirs. According to Junge, Hewel was placed in charge of coordinating his household, keeping peace between the military and civilian officials around Hitler, and regulating contact between male and female members of Hitler's entourage. Hewel was a Propaganda Minister, along with Hitler's personal secretary, Martin Bormann, and Artur Axmann, the head of the Hitler Youth. He was briefed by Hitler on how to destroy the bodies, but it wasn't done properly. Hewel attended the wedding between Hitler and Braun and the final goodbyes from Hitler and Braun before their suicides.<mask> was in his inner circle when Hitler committed suicide. He was one of the few people to remain near him and INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals Hewel was encouraged by Hitler to commit suicide and was one of the last people to have a personal conversation with him. Hewel was warned by Hitler that if he was captured, he would be tortured and put in a waxworks. Hewel was given a cyanide capsule and a handgun by Hitler and had to kill himself rather than be captured by the Soviets. Hewel escaped the Fhrerbunker after Hitler's suicide. The German Army was positioned in Prinzenallee.<mask> was suffering from psychological stress at the time. <mask>, one of Hitler's secretaries, claimed in her memoirs that he was unable to make the simplest decisions after Hitler's death. The group headed along the U-Bahn tunnels, but their route was blocked so they went above ground and joined hundreds of other German civilians and military personnel who had sought refuge at the Schultheiss-Patzenhofer Brewery. <mask> made a statement to the effect that he planned to commit suicide when he arrived at the holdout. Hewel killed himself by biting down on a cyanide capsule and shooting himself in the head. Hewel was emotionally and physically exhausted according to Schenck. In his long conversation with Schenck, Hewel said about Hitler, in response to Schenck's question about Hitler's mental health in his last days.One of the possibilities was <mask>, a shy bachelor. Braun married the leader of the Waffen-SS. On 12 July 1944, Elizabeth "Blondie" Blanda, a Red Cross nurse who had previously tended to Hewel after he survived an airplane crash, came to visit. The tall and portly Hewel, whose nickname was "Surabaya Wally", is generally described as pleasant and good-natured, if not very intelligent. <mask> was remembered as a good speaker and a good listener. According to members of Hitler's inner circle, Hewel was able to stay awake and attentive during Hitler's long monologues on topics such as anti-Semitism. Martin Bormann, Hitler's private secretary, who actively worked to prevent his rivals from gaining access to the dictator, did not see Hewel as a threat, and encouraged their closeness, as Hewel was a calming influence.He usually had to deal with situations that Hitler couldn't handle. <mask> said that his role as the middleman between Hitler and Ribbentrop called for "the tact of a mandarin and the feet of an egg-dancer." Hitler stood by Ribbentrop when he called the Chancellery to speak to <mask> and INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals INRDeals Hewel was described as a man who had a front row seat to history but lacked the intelligence and perspective to realize it by a waiter in Berlin. In popular culture, <mask> <mask> has been portrayed by the following actors in film and television productions. The film Downfall was directed by Gerald Alexander Held. Hitler's Last Secretary: Hitler's Last Secretary, Arcade Publishing was published in 2004.

masks: Hewel Hewel Hewel Hewel Hewel Hewel Hewelib Hewel Hewel Hewel Hewel Hewel Hewel Hewel Hewel Hewel Hewel Walther Hewel


texts: A Canadian lawyer and former politician, <mask> served as a Cabinet minister from 2015 to 2021. The minister of infrastructure and communities and the minister of environment and climate change was a member of the Liberal Party. She was a member of Parliament from 2015 to 2021. She attended Saint Mary Catholic Secondary School in Hamilton, Ontario after graduating from cole élémentaires catholique Notre-Dame. She filmed a documentary in Asia after graduating from the University of Toronto. She is trained as a lawyer. Canadian Lawyers Abroad - Avocats canadiens  l'étranger (CLA-ACE) is a charity that helps Canadian law students and law firms do pro bono legal work in developing countries.The Timor Sea Treaty provided for the joint exploitation of petroleum resources in a part of the Timor Sea and was the result of negotiations with the United Nations. International trade, competition, investment and constitutional issues are some of the topics that <mask> has practised law on. She joined Stikeman Elliott in 2002 to work in the areas of trade and constitutional law. She was senior counsel on the review of Canada's military justice system. Before entering politics, Charity was the executive director of Level, a charity she co-founded. A catalyst for positive and social change is described as Level. They believe that the power of people, education and law will lead to a more equitable and just society.The New Democratic Party Member of Parliament (MP) Paul Dewar was defeated in the 2015 federal election. During her time as a candidate, she knocked on 100,000 doors. <mask> was elected with more votes than Dewar. Reforming the National Capital Commission, funding for a new main branch of the Ottawa Public Library, and opposing the proposed Memorial to the Victims of Communism were some of the issues championed by <mask>. In the 2015 election, 50 women were elected to the Liberal caucus. In June of 2021, she said she wouldn't seek re-election. She lost her seat in the federal election to a Liberal who was the attorney general of Ontario.On November 4, 2015, the Minister of Environment and Climate Change was appointed by the Prime Minister. At the United Nations Climate Change Conference in Paris, she made her first appearance as Minister of Environment and Climate Change. Trudeau's Environmental policy was implemented by her in this position. In December of last year, <mask> led a clean-technology sector business delegation with Canadian and Chinese companies. She co-chaired the annual general meeting of the China Council for International Cooperation on Environment and Development with China's Minister of Environmental Protection. Some of her critics have called her "Climate Barbie", which she considers a sexist insult. In September of last year, a link to a news story stating no industrialized nations were on pace to meet Paris Agreement carbon emission targets was posted by a Conservative Member of Parliament.Referred to <mask>. Ritz later apologized for the use of Barbie, saying it was not reflective of the role the Minister plays. Andrew Scheer said he would reach out to the minister personally to make sure he knew that this type of behavior has no place in the Conservative caucus. In response to the Government of Ontario's decision to cancel all climate action projects supported through the federal Low Carbon Economy Fund, the Government of Canada will work directly with businesses to re- invest the remaining $200-million in the province's Low Carbon Economy Fund. After serving as Canada's second-longest environment minister, <mask> was appointed as the minister of infrastructure and communities. Born and raised in Hamilton, Ontario, she is the oldest of four children of a dentist. On August 14, 1999, she married Scott Gilmore, who she has lived with since 2002.They have three children. Patrick Gilmore is an actor. Liberal Party of Canada MPs Canadian civil servants Canadian Ministers of the Environment Women government ministers of Canada Women members of the House of Commons of Canada Canadian people of Irish descent

masks:
Catherine Mary McKenna
McKenna
McKenna
McKenna
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Catherine McKenna


texts: <mask><mask> is an anthropologist and professor at Columbia University. Although he has published on medical anthropology, he is best known for his engagement with Marx's idea of commodity fetishism. The American Academy in Berlin awarded him a Berlin Prize in 2007. Parents of German and Czech-Jewish descent were the parents of early life Taussig. He earned a medical degree from the University of Sydney and a PhD in anthropology from the London School of Economics after graduating from secondary education. The Devil and Commodity Fetishism in South America is both a critique of anthropology and an analysis of a set of seemingly magical beliefs held by rural and urban workers. The main concern of anthropology should be to critique the Western culture.He believes that people living in the periphery of the world capitalist economy have a critical point of view on capitalism, and can articulate their critique of capitalism in terms of their own cultural idioms. He concludes that anthropologists should study peoples living in the fringes of the world capitalist economy as a way of gaining critical insight into their own culture. The anthropologists' object of study has been shifted from that of other cultures to that of their own. Critical thinkers are valued by indigenous peoples. One of the beliefs is based on both his own field research and that of June Nash, the other is based on his own research. There is a belief among semi-proletarianized peasants that proletarianized sugar-cane cutter can make a contract with the devil that will cause them to make a good deal of money, but that this money can be used for other things. According to Taussig, earlier anthropologists might have argued that this belief is a hold-over from pre-capitalist culture, or that it serves as a leveling mechanism, meaning that no individual becomes significantly wealthier than any of his or her fellows.When capitalism breeds poverty, disease, and death, it is because of the magic belief that capital is productive. Another example of peasants representing their own understanding of capitalism's claim that capital is productive is the second belief. Money will return to its original owner no matter how it is spent, and will bring more money back with it. The project of colonialism as it was carried out in South America is examined in the seminal work, Shamanism, Colonialism and the Wild Man: A Study in Terror and Healing. He works to create a space of all-too-real, present terror, followed by a process of healing that readers themselves are supposed to follow. In weaving literature, firsthand accounts, and his own ethnographic work, Taussig strives to create "a mode of perception--a way of seeing through a way of talking--figuring the world through dialogue that comes alive with sudden transformative force in the crevices of everyday life's ...The inscription on the edge of official history is an irregular, quavering image of hope. The author assigns the reader the role of the patient in order to allow them to be absorbed. The purpose of the text is to examine the politics of epistemic murk and the fiction of the real, in the creation of Indians, in the role of the myth and magic in colonial violence as much as possible, according to the author's note. "My subject is not the truth of being but the social being of truth, not whether facts are real but what the politics of their interpretation and representation are. The author begins the discussion by looking at acts of terror and the "space of death" created there. There was a rubber trade in the Putumayo river area in the late 19th and early 20th century. British rubber barons tried to impose a capitalist mode of production on an indigenous population that was still living under an economy based upon a gift exchange system.The Indians would not work well, in the eyes of the British, because they were forced to extract rubber from the trees. The barons' reaction to indigenous resistance was to carry out horrifying acts of terror on the minds and bodies of the locals. Communal memory and objectivity were killed within the "space of death" created in the Putumayo area. "society shrouded in an order so orderly that its chaos was far more intense than anything that had preceded it, and a death-space in the land of the living where torture's certain uncertainty fed the great machinery of the arbitrariness of power" The powerful force of healing comes from the same space created by the other powerful force of terror. In his section on healing, Taussig relates his ethnographic work with an Indian shaman. Many peasant colonists want to be healed by José Garca.He says that colonialism fused its own magic with the magic of primitivism. The shaman has been able to harness the mystery and wildness projected onto him by Western civilization in his practice as a shaman. This is not an organic synthesis orsyncretism, but a chamber of mirrors reflecting each stream's perception of the other. What is the healing power of wildness? The unity of the symbol is challenged by Wildness, the totalization binding the image to that which it represents. In its place, wildness creates slippage. The death space of signification is untamed.It has been through the sweep of colonial history where the colonizers provided the colonized with the left-handed gift of the image of the wild man, a gift whose powers the colonizers would be blind to. The Nervous System was published in 1992. <mask> is going to explore and describe various forces that shape and mold our society. He tries to understand how we can modify the state and transfer the power to it. The state uses violence and media control to consolidate its power over the people. He cites Walter Benjamin as saying that we live in a state of emergency. He took his reader on a tour of the world of Cuna shamans and the pale world of New York's hospital system.The book Mimesis and Alterity looks at the way people from different cultures experience the two themes of the book, how we come to adopt or assimilate another's nature or culture, and also how we come to identify/distance ourselves with/from. Through ethnographical accounts of the Cuna and the ideas of Walter Benjamin, Taussig studies this phenomenon. The Cuna have adopted a set of wooden figurines that look remarkably like white colonists, to the point of sometimes being recognizable as figures from history that traveled through those parts. If you asked one of the Cuna about the figurines, he would likely deny all connection between the two, creating an epistemic dilemma where something that may appear obvious to anthropologists is anything but obvious to those they study. The way in which the Cuna have adopted, in their traditional molas, images from western pop culture, including a distorted reflection of the Jack Daniel's bottle, is noteworthy. The Cuna culture was reduced to one in which they were 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- were 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- 888-609- This reduction of the Other is suspect in itself, and through Mimesis and Alterity, he argues from both sides, demonstrating why exactly anthropologists have come to reduce the Cuna culture in this way.The Devil and Commodity Fetishism in South America was published in 1980. The Wild Man: A Study in Terror and Healing was published in 1987. The Nervous System was published in 1992. Mimesis and Alterity: A Particular History of the Senses was published in 1993. The Magic of the State took place in 1997. Defacement: Public Secrecy and the Labor of the Negative was published in 1999. Law in a Lawless Land is a diary of a limpieza.My Cocaine Museum was founded in 2004. You can see an excerpt. Walter Benjamin's grave was located in 2006 You can see an excerpt. What color is sacred? You can see an excerpt. There are drawings in fieldwork notebooks, namely My Own, Beauty and the Beast, The Corn Wolf, and 2020 Speak the Wind.The islands of Hormuz, Qeshm, and Hengam are located in the Persian Gulf off the south coast of Iran. The essay adds context to the photographs. Alumni of the London School of Economics have a bio page at Columbia University.

masks:
Michael T
. Taussig
Michael


texts: <mask> a.k.a. Know Hope is a contemporary artist whose work consists of social practice projects. He was known for his work in the streets of Tel Aviv under the name Know Hope. He was one of the first Israeli street artists to gain international recognition. <mask> facilitates community and long-term projects that deal with ideas of re-contextualization and dialogue through public space. His work focuses on issues such as borders, collective memory, and the link between the personal and the political. <mask> is a well-known figure in Israeli street-art culture.He exhibits in galleries and museums with ready-made materials, mixed media pieces, photographs, videos and text. One of the world's leading contemporary street artists is <mask>. <mask>'s work is known for its "poetry and lyricism." Though a visual artist, text is a prominent element in <mask>'s work. His work is about finding "unity in a fragmented world." <mask> grew up in a mixed heritage home with roots in Japan, USA and Israel. He was inspired in his teens by punk and skateboarding. His early work was influenced by this.He started making art in the streets of Tel Aviv. Although his art was categorized as street art, <mask> did not use traditional aerosol spray paint. Many of his early works were ephemeral, not intended to remain on the street permanently, but Yekutieli intentionally using materials such as wheatpaste, installations, found materials, etc. The phrase "know hope" was written on walls around the city after <mask> began working on the street. The phrase was referring to the chasm between hope and despair due to its obvious word-play. The subjective perception of the viewers was enjoyed by <mask>. The multiple meanings of the phrase would continue to inform <mask>'s work later on.<mask> never intended on becoming an artist. <mask> understood that the public referred to the creator of the art as Know Hope after being referred to it by a local newspaper. <mask> exhibited his work in the streets of Tel Aviv in 2005. Know Hope appeared next to his most common long-arms and long-legged character. A couple of years after the INSIDE JOB, a street-art group show, Yekutieli began showing in one of Israel's most prominent galleries. The same year, <mask> began working with Steve and his gallery. <mask> participated in a group exhibit in the Museum of Contemporary Art.<mask> began working on long term ongoing projects in parallel to his iconography work that has developed to include a repetitive use of white-flags, birds, wood, and fences. <mask> sent out an open call for participants in Tel Aviv and NYC to take part in his art and allow him to tattoo them. "Truth and Method is firmly based on real human situations, continuing a process of extensive observations of context and appropriation whilst providing greater insight into a reflective practice." This initial starting point allows each urban environment to take an active part in the dialogue and determine how the audience may perceive them. The same texts are tattooed on volunteer participants, extending the work away from the ethereal nature of outdoor work and instead taking on a more permanent quality. The initial text-based artwork becomes a new shape with a far more intimate meaning by being translated onto active participants. The Tel Aviv Gordon Gallery displayed the Truth and Method project. About 50 people were tattooed by Yekutieli in the NYC-based gallery Catinca Tabacaru.Yekutieli began a series of public interventions in which a white thin line is drawn in the street to create a border. The idea of space as difference and otherness is enhanced by opposing sentences on both sides of the line. "Creating juxtapositions between the personal and the political, Taking Sides is an observation on how sometimes sides are chosen and larger ideologies and allegiances are adopted- at times consciously, but most commonly in a hereditary and automatic way, or in a manner dictated by circumstance." <mask> undertook another series of interventions in the city of Lyon for a group exhibit in the Musée d'art contemporain de Lyon. Adding video-art as another medium in this project, <mask> compared videos documenting intervention in public space around the city of Lyon with videos that exhibit notions of territory and borders such as the Israeli Separation Wall, the Lesvos Shoreline, and the Eurotunnel. <mask> began corresponding with prisoners on death row in a Nashville prison in 2016 for a community-based project. Yekutieli describes the project in his website: "After this correspondence, fragments of sentences from the inmates' letters were extract and placed on a series of billboards around the city. By taking these phrases out of their original context and placing them in a new one, a newfound presence forThe project was shown in OZ Arts in 2016 but did not receive a comprehensive gallery day-view due to its ongoing nature that requires a longer period of correspondence and documentation. Exploring the New Contemporary Art Movement, Honolulu Museum of Art School, Honolulu, Hawaii, USA

masks:
Addam Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Yekutieli
Addam


texts: <mask> was an English actor and theatrical manager. After establishing his reputation in London and the provinces, he joined the company of Herbert Beerbohm Tree and met his future wife, Julia. He played in London and on tour for 27 years, becoming famous for his sword and cape roles. <mask> was born into a theatrical family. His parents, Benjamin and Sarah, of Scottish ancestry, were comic actors in a touring company based in Portsmouth, where Sarah's father was a Wesleyan minister, and had eleven children of which <mask> was the youngest son. At least five of them became actors. George and Charles were connected to theatre management.Ellen became the greatest Shakespearean actress of her time after her sister Kate retired from the stage in 1867. John Gielgud, Kate's grandson, became one of the twentieth century's most respected actors. <mask> attended schools in London, France and Switzerland. <mask> played in all the main cities of the United Kingdom and North America during his career. He made his stage debut at the age of 16 in a revival of Bulwer-Lytton's Money with the Bancrofts. He played Sebastian to the Viola of his sister Ellen in Henry Irving's production of Twelfth Night. Ellen wrote in her memoirs that she didn't think she had ever seen any success like that.He toured in Britain and the US. He appeared in London in July of 1887. He played Dr William Brown in Dr Bill at the Avenue Theatre. He appeared in numerous productions with the company from 1890 to 1894. He played D'Aulnay in W. S. Gilbert's Comedy and Tragedy and John Christison in Henry Arthur Jones's The Dancing Girl. Julia Neilson was married to him later that year, after he met her in the cast of this last. He played Laertes in Hamlet and appeared in a translation of A Village Priest, Beau Austin and Peril.The daughter of <mask> and Neilson was born in 1892. In 1894, <mask> and Neilson appeared together. Frank Harvey was at the theatre. Dennis was born in October 1895. The family traveled to America to perform with John Hare's company. They played together in New York. They returned to England in 1896 and he played the role of Charles Surface in a revival of The School for Scandal.<mask> and his wife appeared together in a number of plays, including Much Ado About Nothing at the St James's Theatre, in which he played Don Pedro. They appeared in The Gipsy Earl. He was a member of the Lyceum in 1900. They toured in As You Like It. For the next 27 years, <mask> and Neilson played together in romantic historical dramas, with <mask> in swashbuckling roles. He played King Charles II in the 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 888-666-1846 They had an annual six-month London season at the New Theatre from 1905 to 1913.They played several new plays in London, including Baroness Orczy's The Scarlet Pimpernel, which they adapted for the stage. The play was a record-breaking hit and played for more than 2000 performances. For Sword or Song by Robert Legge and Louis Calvert was introduced and starred by <mask> and Neilson. During many tours of the British provinces and during their US tour in 1910, Henry and Sweet Nell became their signature pieces. The Popinjay, <mask>, and Mistress Wilful were also produced by them. The Strand Theatre was taken over by <mask> and Neilson in 1915. Their later productions were The Borderer, The Marlboroughs, and The Wooing of Katherine Parr.The Royal Academy's 100th anniversary was celebrated at the Duke's Hall with the production of A wreath of a hundred roses. <mask> played Benedick in Much Ado and Charles Surface on tour. Dennis, the son of the couple, became an actor, but his career was cut short by his death in 1932. In 1918, a group of British theatre managers presented <mask> with a portrait that was painted by Frank Daniell, who was <mask>'s friend. <mask> retired from the stage in 1927. He joined the Green Room Lodge. Leedham Bantock, George Grossmith Jr., and Gerald du Maurier were members of the actors' lodge.He died in 1933 at the age of 69. He is buried with his wife and son in a cemetery. The Guild of Dramatic Art Notes References <mask>'s memoirs. <mask>'s memoirs were written by E. Craig and C. St John. E. Craig and C. St John lived in New York. There is an ed. Who's Who in the Theatre, 6th edn was written by Pemberton.<mask> and her sisters were in London. The issue of "My wife and I" was published in 1915. Information and photos of English expatriates in France and English expatriates in Switzerland.

masks:
Fred Terry
Terry
Fred
Terry
Terry
Terry
Terry
Terry
Terry
Terry
Terry
Frederick Mouillot
Terry
Terry
Terry
Terry
Terry
Ellen Terry
Ellen Terry
Ellen Terry


texts: The Grand Vizier for four months and twenty days from September of 1702 to January of 1703 was <mask>. According to Joseph von Hammer, he was of Serbian origin and was born in Bitola. He was raised in the inner mehter of <mask>. In 1684, <mask> was a member of the Imperial Council. He became Agha of the Janissaries in 1691 after being appointed as djebedji. He was appointed to the Babada guard. In 1695 he was appointed to the governorship of the Anatolia Eyalet.He was exiled to Bosnia because of complaints about his actions during his campaign in Austria. He was appointed to the position of the Bosnian Front's Serasker after the increase of the enemy attack on Bosnia. He defeated the enemy in Bosnia. He was appointed to the governorship of Raqqa in 1698. He was assigned to the Baghdad Governorate in 1699. The rebel forces were eliminated by him. He was brought back to the Governorship after these achievements.He replaced Amcazade Kprl Hseyin <mask>, who left his job due to his illness. Sultan <mask>'s tutor, Shaykh al-Islm Feyzullah Efendi, advised <mask> <mask> to become the Grand Vizier. He understood that he had to fulfill the demands of the man. <mask> II refused to accept his calls without being interviewed by the Shaykh al-Islm. He wanted the policies of the state and the government to implement his ideas for each activity he would demonstrate. He was not liked by the state officials because he was a countryman and did not understand the movements and behaviors of the Istanbulites. The Sultan was uneasy with the rude, harsh attitude.When Fethullah came to the workplace of the Grand Vizier, they would have taken him to the front of the car, in front of the door. The committees of service said that until then, Shaykh al-Islm would go on the left side of the Grand Vizier to show that he was at a lower rank. The man who wanted to be the Grand Vizier was working against him. He spread a rumor that Shaykh al-Islm wanted to work on his own and that he was trying to get support from the Janissaries. The control freak was adversely affected. The signing of the Treaty of Karlowitz prevented the Russians from establishing fortifications in these borders. The Ottoman state decided not to do anything about the treaty violation despite the fact that the Russians built fortifications.The Russians wanted to attack the border regions. The previous Grand Vizier didn't accept this, but he was more open to the demands of the Crimeans. He was more tolerant of the Khan's attitude. He was acting slowly to suppress the rebellion of Devlet II Giray because of this reason. This behavior was considered an example of an independent movement. The Sultan agreed to the dismissal of <mask> <mask>. On January 24, 1703 <mask> <mask> was dismissed from his post for provoking the Crimean Khan against the Sultan.He was killed three days later. He was a governor and a military officer. The military class was negatively affected by his execution. He had special expressions in the language he used and his accent was inaccurate. It was ridiculed by creating a dictionary called "Islahhat- Daltaniye". His language was harsh and he had a broken mouth. His treatment of others was heartbreaking.New rules were put in place for the clothes worn by the viziers during the divan. To show that the viziers were separate from the other state officials on the divan, a rule was put on them to wear a turban called "kallavi" instead of another style of turban, called "mcevveze" which they had traditionally worn for hundreds of years. "Zubdet Country Vekay" is usually 500 pouches per year for the special administration, pen, and secretariat of the Grand Vizier. The list of Ottoman Grand Viziers includes references to zcan, Abdlkadir, Daltabatan <mask>a, and Uzunarl. Blm Karlofa Anlamasndan XVIII was written by Cilt I. Blm Karlofa Anlamasndan. Yzyln Sonuna Kadar is in Ankara.

masks:
Daltaban Mustafa Pasha
Kara Ibrahim Pasha
Kara Ibrahim Pasha
Pasha
Mustafa II
Daltaban
Mustafa Pasha
Sultan Mustafa
Daltaban
Mustafa Pasha
Daltaban
Mustafa Pasha
Mustafa Pa


texts: <mask> was an American studio ceramicist who was best known for her innovative glazes upon small porcelain pots called 'feelies' which were often in the shape of onions and figs. She was the oldest pottery artist in the United States. <mask> was born in the Bronx in 1914 and married Ernest "Erni" <mask> in 1936. She began working in ceramics in 1940 after her husband brought home some clay from his job as an assistant to Vally Wiselthier, an art deco ceramicist who was making pieces for General Ceramics in Keasbey, New Jersey. <mask> learned how to use a potter's wheel after Erni gave her a membership. George was found to have intractable asthma after he was born. The Cabat's moved to Arizona in order to alleviate his condition.<mask> worked as a riveter at the Davis-Monthan Army Air Field during World War II. The extra clay that Erni was able to get from brickyards allowed <mask> to make primitive ceramics. Erni was able to convert a washing machine to a potter's wheel. <mask> used to order a Randall kickwheel. During World War II, she worked in a munitions plant and made ceramics in her spare time. After the war, <mask> continued to make craft ceramics such as wind bells, animal shapes and other commodity pieces to help support the family, while Erni worked in Tucson as a graphic artist and in advertising. Several children's books were written by Erni.They helped to start the Art Center and befriended local artists. Mike and June were the children of the Cabats. The "feelie" forms that became <mask>'s signature pieces were developed after the Cabats took a glaze calculation class at the University of Hawaii. The basic form of the vessel that <mask> hit upon in 1960 would become the basis of the "feelies". A pot with a closed neck could not hold a single slender stem. A vase can hold flowers, but can't it be a spot of beauty? <mask> exhibited a casserole at the Los Angeles County Museum, Craftsmen USA, in 1966 as she was beginning to be recognized as a craft artist.Her feelies were displayed in Everyday Life in Early America in 1973. The Tucson Art Museum lent one of <mask>'s Feelies to the Mansion of the Vice President, Walter Mondale, to be displayed in the living room along with other works of art. <mask> and Erni continued to make ceramics with their signature glazes. While <mask> and Erni collaborated on the feelies and other ceramic forms, Erni ran his ad agency in Tucson until the age of 62, when he felt that the family could be supported with the income from the "feelies" and other ceramics as well as his own artwork. <mask> did the craft and the art, while Erni weighed out the glaze components. Erni would give <mask> a painting of the two of them on their anniversary. In 1994, <mask> was unnerved by Erni's anniversary painting, and in the following months, he wrote detailed instructions of how to take care of the business.Erni died in his sleep at the age of 80. Despite her decreasing mobility, <mask> continued to produce feelies and bowls, with her daughter June running the business. <mask> died at the age of 100 and was survived by her three children and extended family. Onion, fig, cucumber, and saucer-shaped ceramic vases are referred to as Feelies Feelies. Bruce Block, an avid collector, has described them as spiritual with a very specific unforgettable texture, spiritual seeming to contain a type of energy. The first of the appropriate forms, sleek and svelte, was hit upon around 1960. She said that this one was a feelie.She needed new forms to apply the glazes to the coiled heads and wind bells that she made before. She said that the old things didn't look good. I wanted simpler shapes with the glazes. They are usually small in shape and have a small neck that is glazed to a surface. The experience of touch is important. According to leading mid-century modern furniture and ceramics authority David Rago, <mask>t's feelies are. They are accessible in price as well as being immediately enjoyable by most people, but at the same time, beautiful and deep.She distinguished herself by bringing beauty and craftsmanship into the realm of the average collector. American studio ceramics was still in its infancy when <mask> began working on feelies. Her work in the development of glazes and delicate thin-walled porcelain has moved American ceramics forward in a quietly profound way in contrast to the Natzlers and Peter Voulkos, whose challenging and daring revolutionary pieces have brought progress in bold strokes. Her work is easy on the eye. She is considered an heir to the Arts and Crafts Movement in America who brought American ceramics from adolescence to adulthood. "While some modern studio pottery is intellectual or even angst-ridden, the work of <mask>t expresses pure joy in its design and decoration." Arizona State University Art Museum, Tempe, Arizona Kansas City Art Institute, Kansas City, Kansas Metropolitan Museum of Art, New York, New York Museum of Arts and Design, New York, New York Philadelphia Museum of Art, Philadelphia, Pennsylvania Phoenix Art Museum, Phoenix, Arizona Phoenix Airport MuseumThe Journal of the American Art Pottery Association has a story about a visit with <mask>. Volume 20, no. American ceramists include people from the Bronx, New York City, and Tucson, Arizona.

masks:
Rose Cabat
Rose Cabat
Cabat
Rose
Rose
Rose
Rose
Rose
Rose Cabat
Rose
Rose Cabat
Rose Cabat
Rose
Rose
Rose
Rose
Rose
Rose
Rose Cabat
Rose Caba
Rose Cabat
Rose Caba
Rose Cabat


texts: The Department of Communication Sciences at the University of Minho has a full professor named <mask>. He is the Director of the Communication and Society Research Centre and the Virtual Museum of Lusophony. He is the director of the scientific journals Comunicao e Sociedade, Revista Lusfona de Estudos Culturais/Lusophone Journal of Cultural Studies, and the Vista. The first was launched in 1999 and the last in 2020. He is a sociologist and communication theorist, as well as an essayist and regular contributor to the media. On March 8, 1953, <mask> was born in Vila Cova da Lixa, Felgueiras. He is a regular contributor to the media.He is a Full Professor at the University of Minho. The Virtual Museum of Lusophony, an academic cooperation platform in the fields of science, teaching and arts, in Portuguese-speaking countries, is one of the intervention platforms he helped found. He is the director of the Virtual Museum of Lusophony, as well as the scientific journals. He is the founder and editor of the CECS book collection, as well as the open science community of this research unit in the RepositriUM of the University of Minho. The activity has helped confirm the thesis that the University of Minho is a leader in the digital disclosure of its works, as suggested by the physicist and university professor, Carlos Fiolhais. He is the President of the Portuguese Association of Communication Sciences. He was awarded the academic distinction by the Brazilian Society for Interdisciplinary Communication Studies.He received the Scientific Merit Award from the University of Minho. He studied philosophy and theology at the UCP in Lisbon. The University of Human Sciences in Strasbourg has a degree in Catholic theology. He completed his master's degree in Sociology in 1980 and his PhD in 1984 after studying Social Sciences at this university. He received a scholarship from the French Government's Ministry of Foreign Affairs. He taught sociology at the University of Beira Interior before moving to the University of Minho, where he has been Full Professor since 1998. His training was marked by a priest.Bento Domingues, Francis Jacques, Friedrich Kittler, Georg Simmel, Gilbert Durand, Gilles Deleuze, Jacques Derrida, Jacques Lacan, Karl Marx. His areas of teaching and research are Sociology of Culture and Communication, Social Semiotics, Theory and Discourse Analysis,Visual Studies, Media Arts, Scientific Policy, Cultural Studies, Intercultural Communication, Lusophone Studies and Salazarism. He has served as a visiting professor at a number of universities. It was "just and correct" that the most distinguished "Portuguese researchers" were included in the exchange. The academic profile of <mask> <mask> <mask> was highlighted by the Methodist University of So Paulo. In order to distinguish the uniqueness of the research work pursued in Brazil in this scientific field, and also of academics from all over the world who have helped, the portal was created in 2016 by José Marques <mask>, journalist, university professor and pioneer of Communication Science studies in Brazil. Toms José Jane, Professor at the Higher School of Journalism, was helped by the help of the Brazilian academics.Silvino Lopes vora, Professor at the University of Cape Verde, in Praia, Cape Verde, was helped to found Mediacom by <mask> <mask> <mask>, Professor at the University of Santiago de Compostela. <mask> <mask> is a member of Mediacom. In 1989 the Department of Social Sciences at the University of Beira Interior was created with the creation of the BA Hons. In 1990 he was the first editor of the magazine Anais Universitarios. He was the director. This university has a degree course in Sociology. He taught History of Sociology from 1988 to 1990.He helped set up the BA Hons at the University of Minho. This university has a degree in Media Studies. Semiotics, Theory and Analysis of Discourse began teaching in 1991. He directed the BA Hons at the University of Minho. The Discipline of Sociology of Power was taught in the course in Sociology of Organizations. The master's degree in Sociology of Culture and Lifestyles and the master's degree in communication, Art and Culture were created by Albertino Gonalves. He was the director of the Institute of Social Sciences at the University of Minho for ten years.He was one of the candidates for the university's top job. He was the first Director of the PhD course in Communication Sciences at the University of Minho. He was the director of the PhD programme in Cultural Studies at the University of Minho and the University of Aveiro. He teaches Sociology of Culture at the PhD level. The PhD programme in "Communication Studies: Technology, Culture and Society" was funded by the Foundation for Science and Technology and involved six Portuguese research centers. He taught the discipline of Intercultural Communication. He helped found a PhD course in Language, Culture and Society at the Faculty of Human and Social Sciences at the University of Beira.He was the President of Sopcom, the Portuguese Association of Communication Sciences. He was the president of Lusocom and the Lusophone Federation of Communication Sciences. He was the editor of the International Yearbook of Lusophone Communication. Confibercom was the Ibero-American Confederation of Scientific and Academic Communication Associations. He is the Secretary General of Assibercom. A Linguagem, a Verdade e o Poder - Ensaio de Semitica Social (Language, Truth and Power - a Essay on Social Semiotics) was published in 2002. He said that his work makes it possible to retrace an entire fundamental theoretical path, but also places us at the centre of the major issues of analysis of contemporary reality.After reading A Linguagem, a Verdade e o Poder, Lus Carmelo wrote that the role of <mask> <mask> has been rich, stimulating and productive. The passion of the university is defined by the author's desire to dispute ideas and encourage lifelong learning. The fusion of technique and life was discussed in A Linguagem, a Verdade e a Poder by <mask> <mask> <mask>. Crise no Castelo da Cultura - Das Estrelas para os Ecrs (Crisis in the Castle of Culture - From the Stars to the Screens) was published in 2011. He began by exploring the ideas of Deleuze and Guattari, in terms of their invocation of genetic engineering, and discussion of implants, prostheses, hybridity, the transhuman and the post-organic and of Lyotard. Deleuze and Guattari argue that there are as many living beings in the machine as there are machines in living beings. We are talking about information technologies in relation to logotechnics.The miniaturisation of technique and the immaterialisation of the digital world is the result of this movement. Maria da Luz Correia mentioned in Crise no Castelo da Cultura. The work of more than ten years in communication studies and the theory of culture can be found in Das Estrelas para os Ecrs. The sociologist focuses on the crisis of human existence, the contemporary mal de vivre, and from the conversion of our lives into technology in this essay. She says that in the wake of that, he considers the condition of difference. The retreat of the word in the face of the torrent of technological images, the bankruptcy of identity in the face of the labyrinthine 'flow' of passions, are at times bored by highly regulated daily life. Using Foucault's concept of the apparatus/dispositif, and following the ideas of F. Kittler, <mask> <mask> <mask> was always interested in posing "theoretical-cultural questions to technology".Deleuze says that we belong to social apparatuses and act within them. The innovation of a device is related to its predecessors actuality. The new is the actual, not what we are, but rather what we are becoming, that is, the Other, our becoming-other, or in Ricoeur's expression "the self as another". The various cultural-theoretical questions that <mask> <mask> <mask> poses in relation to technology include the questions of the total and infinite. Following in the footsteps of <mask>, <mask> <mask> <mask> questions what he calls "technical autotelism", which is a form of "messianism without telos". Given that his sociological theory is comprehensive, <mask> <mask> <mask> focuses on intersubjective relationships and contextual relationships in his analysis of the contemporary challenges posed by Communication. <mask> and Deleuze also question the reality of technique.In the words of Giorgio Agamben, it is the alloy that mixes the organic and non-organic, it is the hybrid of the human and non-human. Perniola calls the Egyptian version of our culture, attention paid to the inorganic within the organic, a sociology of technique. It is the idea that the mineral world can be fueled by the excitement of an inversion, which is summed up by the figure of "technical individuality". The idea of materiality is linked to the ideas of <mask>, Kittler e Simondon. He uses the concepts of actor/network and mediation, Foucault, Deleuze and Guattari, and erotic objects. Bennett and Joyce identified the materialist turn and the non-human turn, which accentuate both the agency of objects and their materiality. The media and media technology have operated and continue to operate as knowledge producers.He recognizes the technical, bodily and material functioning of producers and shapers of individual and collective affections, and of producers of feelings in human and non-human agency relations. The understanding of Epistemology of communication, neo-materialism and digital culture is similar to that of <mask> <mask> <mask>. It is not possible to limit the analysis of social networks, fake news, the practice of selfies, the issue of design and the privacy of the Internet of Things, as well as the culture of platforms, to a macro-social analysis of the economic structure of data capitalism. The current communication challenge requires taking into account the agency of objects involved in them, as well as the principles hidden in technical documents and patents. In the current world, the shift from the realm of words and ideas to the realm of images, sounds and emotions has been emphasized. From the early 21st century onwards, this question runs throughout his work. In 2002, he published the final chapter of A Linguagem, a Verdade e a Poder.Society has converted itself to sound and image. Mrio Perniola says that society has gained an audio-visual aspect, signalling a process of translation from argumentative rationality to emotional rationality, from the realm of logos and ethos to the realm of pathos. There is a new reality in the social scene. The look (the image, appearance, visual); the brand or mark (that which the classics called the "example"); timing (opportune timing, or kairos); marketing are already the messengers of this new reality. Technical objects have sex appeal according to Perniola. Crise no Castelo da Cultura - Das Estrelas para os Ecrs (Crisis in the Castle of Culture - From the Stars to the Screens) was published in 2011. "Culture will tend to be more a space of 'dia-bolic' divergence, than of symbolic confluence, since one no longer expects that it will gather."The crisis of the existent is not resolved through the control of knowledge, according to the thesis of <mask> <mask> <mask>. From the Stars to the Screens signals a shift from reasoning to meme, from the conscious to the unconscious, from rhetoric to the figurative path, from persuasion to seduction and fascination, from a dramatic, classic and sublime imagery to a tragic. In his opinion, western culture has shifted from a realm of thought to a realm of sound, resonance, vibration, modulation, rhythm, tension, duration and memory. As audiovisual and digital media, the new technical media will create a spectacle, which is simultaneously a simulation and a simulacrum, as Baudrillard has argued. This doesn't mean that the only effect of the advent of new technical media is disarticulation of the mass. The entry of the mass into history is supported by the new technical media. The new technological media allow us to deal with dreams, with the collective unconscious, and with the imaginary.This line of thought, with references to Benjamin, Durand, Debord, Deleuze, Derrida, Baudrillard, Kittler and Perniola, led to the figure of "technological circumnavigation". Digital content makes it possible to expand human experience. The new territories, landscapes, atmospheres and environments of the "technological circumnavigation" are constituted by websites, portals, blogs, video games, applications, digital repositories, virtual museums, and even installation of virtual realities in immersive environments. In regards to transmedia narratives, <mask> <mask> <mask> draws references from other people. When it comes to transmedia narratives, it is more than just a question of imitating, reproducing, retelling, remedying, adapting, extending and reinventing known stories. Virtual realities on the Internet, in cinema, on television, and via DVDs are some of the ways in which transmedia narratives can be used to create new stories. The place occupied by the image in the contemporary world is a central issue in contemporaneity.The image is analysed through an analogy with language in A Linguagem, a Verdade e o Poder. There is a new theory of the image that is dealt with in the work. "Information and communication technologies work within us as prostheses for the production of emotions, as machines that can mould a cranked-up sensitivity within us". Information and communication technologies correspond to photography, cinema, radio, video, television, and above all digital technologies, Internet, electronic games, graphic design, and virtual environments. The contemporary importance of the question of identity is highlighted by Transcultural identities. Globalisation and the resulting multi- and trans-cultural societies, which go hand in hand with the massive phenomena of migration and refugees, have become the new world order. Deleuze and Guattari believe that society has become fragmented and that nationalism, populism and various extremists thrive on a widespread basis.The work, Para uma Inversa Navegao - O Discurso da Identidade, was published in 1996, according to the opinion of José Bragana <mask>. No one figure can link them together. The truth of the differences lies in the fact that they are the effect of relationships. After two decades since the publication of Para uma Inversa Navegao, <mask> <mask> <mask> is once again questioning the meaning of identity. The effects on strategies to impose identities, which are power strategies, are critiqued by <mask> <mask> <mask>. Eduardo Prado Coelho did not ignore the fact that the main theoretical inspiration was Foucault. The panoptic power, or discipline power, and biopower, as for example in the case of biopolitics, are what led <mask> <mask> <mask> to consider power as the most important and accentuated dimension in the social space.Prado Coelho suggests that, marked by a "passion of hope", <mask> <mask> <mask> provides a critique of power and conceives "the demand for something beyond power" to establish secret and unbreakable bonds between people. The writer, essayist and philosophy professor talked about the passion of hope that is linked to the communicational avant-garde, which values the differences and diversity of peoples. He borrowed the term "cross" from the Brazilian writer and diplomat, Joo GuimaresRosa, to describe the journey. A journey of "technological circumnavigation" is carried out through Portuguese-speaking countries and their diasporas. In a post-colonial context, <mask> <mask> <mask> reviews colonisation, taking into account the weight that it has today, with regard to the narratives, social memory and identities of Portuguese-speaking peoples. The figure of "technological circumnavigation", proposed by

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texts: <mask> <mask> <mask>, is open to all Portuguese-speaking peoples to embark upon this journey. He pointed out in a study he conducted with Maffesoli that the culture of professionals in the new digital context is a culture in a nascendi status.The approach pursued by <mask> <mask> <mask> is related to the image environments between the artistic and the media. He is one of Baitello's current interlocutors and he cites two of his works, Do Post ao Postal (From the Post to the Postcard) and Crise no Castelo da Cultura. The formation of new audiences for cultures and the arts are central to this idea of cyberculture circum navigation, as well as specific policies for digital repository, which always aim to foster open access to knowledge. This journey is fraught with dangers and misunderstandings, including misunderstandings about the exceptionality of Portuguese colonisation, as well as nostalgia for the empire. The promise that these peoples can have a voice and that they can speak, based on their subordination as countries in the semi-periphery, is presented as a place of promise. The Portuguese journalist and art critic, Alexandre Pomar, considers the work of <mask> <mask>. He points out that <mask> <mask> makes an analysis that proposes to think about Lusophony as a "culture space" and questions the "mythological, symbolic and imaginary character" of "Lusophone culture".The social world is a division. Lusophony is a practical classification that is oriented towards the production of social effects. Although less widely known than the academic production from the universities of Lisbon, the research into the concept and practices of Lusophony seems to be more fruitful in the University of Minho. Mistakes have been made in the use of the figure of Lusophony. Carlos Reis, Full Professor of Literature, at the University of Coimbra, recognised that it is possible and perhaps even wise to speak about a risk with an eventual Eurocentric marking, and invited <mask> <mask> <mask>, in this regard. This line of research, which focuses on transcultural and transnational identities, and particularly in the Portuguese-speaking identity, led the Brazilian researcher Snia Cunha to state that "<mask> Ado <mask>mos." The presence of Lusophony in the space of Communication Sciences was analysed by researchers from the University of Beira Interior.This conclusion is reached when looking at the list of the "most productive authors" in the field of Lusophony studies in the epistemic space of Communication - that all pertain to the team of <mask> <mask> <mask>. The idea of Lusophony as a culture space and Lusophone culture inspired the creation of the Virtual Museum of Lusophony. The Virtual Museum of Lusophony was added to the platform in 2020. Augusto Silva, Portugal's Minister of Foreign Affairs, who attended the Museum's launch session on this platform stated that "instruments such as this one are very important, both as a dynamic product and as a process, since they foster cooperation at an academic level, between universities." The Virtual Museum of Lusophony proposes to distribute artistic and cultural materials from the Portuguese. Aiming to contribute to "knowledge of the other", it serves to foster "reconciliation between nations and tolerance". It expresses the diversity of cultures in this space and shapes the collective memory of these communities.The Virtual Museum of Lusophony wants to develop dynamics of interaction and cooperation, cultural, artistic, civic and scientific, in the vast Portuguese-speaking space, without forgetting the importance of the colonial past in the gestation of the contemporary realities of the Portuguese-speaking countries. The idea of developing cooperation dynamics within the space of Portuguese-speaking communities was confirmed by the university professor and researcher in an interview that was published in MATRIZes, a magazine of the Postgraduate Programme in Communication Sciences. The Brazilian academic considers that professor <mask> <mask> has fought for a concerted strategy of scientific cooperation between the Portuguese-speaking countries, inspired by a critical and post-colonial vision of Lusophony. The Virtual Museum is an instrument of mediation for Portuguese, as stated in the programme Palavra aos Directores, episode 12. The most radical line of inquiry in relation to thinking and institution that has been created in the West to preserve and promote it is the university. For a long time, the University in Portugal, where the main research laboratories are located, has ceased to harbour thought, and instead only understands numbers. The University is now being driven by technology to the point where it seems that the only world of academic performance is that of market needs, financial injunctions, rankings of media visibility and respectability, and also rating agencies, which establish the criterion that values scientific production.The importance of the book has been replaced by the importance of articles in scientific journals. The main means available to the Human and Social Sciences to explore ideas related to what it means to be human is the book. His defence of the importance of thought is not limited to his academic work. He publishes in the press regular chronicles of this line of inquiry in the public space. Carlos Fiolhais, physicist and full professor at the University of Coimbra, director of the university's research centre, Rmulo - Centro Cincia Viva, and author and principal editor of the blog De Rerum Natura dedicated to scientific policy highlighted this activity. Carlos Fiolhais stated that the current state of the University is addressed in the book Crise no Castelo da Cultura. In the section entitled 'University in the corruption of news' he states that universities have become marketing sites that aim to achieve media visibility at all costs simply to survive or even to increase their 'business'.The classes are imitating advertising. Everything has begun to be quantified as if it were a business plan. There are other lines of research that stand out in the extensive intellectual career of this university professor of the University of Minho. The Eye of God in the Salazarian Discourse was published in 1990 and is one of his most notable achievements. The work is based on his PhD thesis and focuses on the 1930s and 1940s. The general politics of Salazarian meaning is being questioned by <mask> <mask> <mask>. There is a regime of truth.He posed the question of Salazar's regime of truth that he viewed discourse as a political practice that was exercised on historical memory, desire and the will. In O Olho de Deus no Discurso Salazarista, <mask> <mask>mos <mask> gives a socio-semiotic analysis of Salazar's speeches, questioning the longevity of the corporate, political regime that the dictator founded. From the idea that corporate, authoritarian and clerical ideology, as well as antidemocratic practices were not, by themselves, a sufficient explanation for Salazarism, <mask> <mask> <mask> decided to analyse the "Salazarist imaginary". The point of view adopted in O Olho de Deus no Discurso Salazarista is that of power, or more properly that of biopower, which is exercised over bodies as living organisms. The Dominican friar, writer and university professor of Literature and Communication points out that Foucault's definition of power is not limited to watching, spying, surprising, prohibiting and punishing. O Olho de Deus no Discurso Salazarista is a unique work in the panorama of Portuguese history and sociology. During the period between May 28, 1926 and 1940, the author chose social Catholicism as the object of his analysis.There is no misunderstanding about the distance that the methodology maintains, either with the historical perspective or with the dialectical perspective. He divides the text into three parts: the first, theoretical, which exposes religion as a panoptic view of society, the second, still with a strong theoretical bias, and the third, which contemplates the value systems or devices of Salazarist standardisation. The Eye of God in the Salazarist Discourse has come into contact over the past twenty-five years with many different ways of looking. There are never-ending journeys of knowledge. Although it is already another experience, reading or rereading this book is still a work of knowledge. The book Referring to Crime e Castigo -Prticas e Discursos (Crime and Punishment - Practices and Discourses) was edited in 2000 by <mask> <mask> <mask>. The death knell that is fine-tuned by the so-called philosophies of totality is what he points out.In an in-depth analysis of A Linguagem, a Verdade e o Poder, José Augusto Mouro also succumbed to the power of the semiotics of <mask> <mask>. The sociologist who does not disengage language from truth and power is similar to the writer. The spectacle of his monologue isn't the reason for his stilus scribendi. The war of paradigms is caused by the libido dominandi. I agree. Maintaining a conception that is neither rhetorical nor consensual is necessary. The relationship of forces and meaning are related in semiotics.The shadow of Foucault is a powerful presence in this book, it involves the use of 'disciplinary technologies' or forms of interaction that are used to create bodies that reinforce the 'positive power' on which the social order depends. According to Foucault, discourse is what we fight for, the very power we seek to seize. It is with A Linguagem, a Verdade e o Poder. The semiotic theory asserts itself as social semiotics. According to the Full Professor at the Faculty of Fine Arts of the University of Porto, the author outlines a critical history of semiotics, questioning its concept and limits, its relevance and validity in the sociological approach that he never strays from. He says that the experience of the professor and the restless thinker who does not bow down to concepts and discourse but rather questions them in the light of his own ability to incarnate them in a living thought is what one feels in the writing of <mask> <mask> <mask>. Under the rigorous applications that he develops in this attempt to semiotise sociology and sociologise the semiotics from which his entire enterprise emerges, his training as a sociologist pervades the entire volume.It is this effort, with its open character of transdisciplinarity, that gives the volume a particular strength and vivacity, making certain aspects of contemporaneity legible, in particular some of the paradoxes that underlie the formation of so-called legible. Semiotics is seen as a social theory of the production of meaning, which is different from theories of consciousness and subjectivity. The case of information theory is not centered on the message that travels between sender and receiver. The central axis of the theories of Francis Jacques and Karl-Otto Apel are related to the idea of semiotics. In doing so, <mask> <mask> opens signification to intersubjectivity and interaction. To communicate action. Both Francis Jacques and Karl-Otto Apel had established the conditions of communication, starting from the a priori conditions of meaning.In conditions of the historical and social possibility of production of meaning is what the perspective in semiotics consists of. There is a relationship of communication in all three cases. The socio-historical relationship that underlies the dialogism of the three philosophers is what makes his understanding of semiotics social. The professor of Semiotics at the University of Beira Interior reiterates the conclusion: "the indication of its object is a very important element for its understanding as a science." New schools are appearing and authors are defending semiotics as a science of meaning as opposed to semiotics as a science of signs. One of the authors is <mask>. The logic of communication and the theory of information constitute the dual tradition of the semiotics of the sign, which is the reason why Moisés <mask> <mask> proposes a semiotics of discourse, rather than a semiotics of the sign.There is no doubt about the fact that signs bring together the logic of communication and the theory of information in a technological way. The programme "Portugueses excelentssimos" (Distinguished Portuguese citizens) was broadcasted on TSF Rdio Notcias. The journalist who has interviewed dozens of illustrious Portuguese citizens introduced his guest as follows: "there are already many places where this man [<mask> <mask> <mask>] has left his footprint and the marks of his restless and disturbing knowledge, which justify his presence in this gallery." There is a list of works. The Internationalisation of the Lusophone and Ibero-American Communities of Human and Social Sciences is the topic of O Caso das Cincias da Comunicao. There is a case of the communications sciences. Hmus, 2017.A Lusofonia e a interculturalidade is available at http://hdl.handle.net. Hmus, 2015, famalico. Crise no Castelo da Cultura can be found at http://hdl.handle.net. There is a crisis in the Castle of Culture. From the stars to the screens. The Brazilian edition of Grcio Editor was published in 2011. A Linguagem, a Verdade e o Poder is available.Language, truth and power are what Ensaio de Semitica Social is about. There is an essay on social semiotics. The Calouste Gulbenkian Foundation and the Foundation for Science and Technology are in Lisbon. You can find it at http://hdl.handle.net. Superior e Melancolia. Higher Education and Melancholy. There is a prayer of wisdom.The Politécnico de Viana do Castelo was founded in 2002. Caminhos nas Cincias Sociais: memria, mudana social e razo is available at http://hdl.handle.net. The path in the social sciences involves memory, social change and reason. The studies were done in honor of the man. Coimbra: Grcio. O discurso da identidade is available at http://hdl.handle.net. Afrontamento, Porto, in 1996.The eye of God in the Salazarist discourse, Porto, Afrontamento, 1990 (2nd edition 2016). There are Polticas da Lngua, da Comunicao e da Cultura no espao Lusfono. Hmus, 2019. There is a meaning of death in the life of the media. M. L. <mask>, M. Correia, P. Vaz, and E. Antunes are related. Appris Editora, Curitiba. M. L. <mask> and M. L. Correia wrote Do Post ao Postal.Hmus, 2014). Hmus is available at lico. M. Maffesoli and M. L. <mask> wrote L'Imaginaire des médias. The first edition of the Sociétés, 2011/1. De Boeck Université is in Paris. M. L<mask>, José Bragana <mask>, M. Hmus, 2017: Coimbra, Grcio Editor.Comunicao e Lusofonia can be found at http://hdl.handle.net. Para abordagem crtica da cultura e dos média no espao lusfono. There is a critical approach to culture and media in the Portuguese-speaking space. The Campo das Letras was in Porto. It is available at http://hdl.handle.net. There is a Cidade de Viana. There is a Lady of Agonia.The city of Viana has a life and memory. M. L<mask> and A. Gonalves are authors. The Viana do Castelo is located in the state of Texas. There is a tournament called the Moisés Martins Tournament. The Moisés Martins Tournament was created in 2012 by former Communication Sciences students at the University of Minho, and is currently involving both former and current students, as well as professors and employees. The president of the Portuguese Association of Communication Sciences was an American. The Brazilian Society for Interdisciplinary Communication Studies has an academic distinction award.The University of Minho gave a Scientific Merit Award. The award is for distinction in research activity. The University of Santiago de Compostela has a gold medal. There are external links to the site of the place of culture. Lus Caetano interviewed the secretariat of state for culture for the Lusocom Confibercom programme "90 seconds of science". The first part. The second part of an interview with a

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texts: At the beginning of the second centuryCE, Babatha lived in the town of Maoza, at the south-eastern tip of the Dead Sea in what is now Jordan. The Cave of Letters was located near the Dead Sea and was discovered in 1960. Legal contracts relating to marriage, property transfers, and the like were found. The documents depict a vivid picture of life for an upper-middle class Jewish woman during that time. She lived in the Roman bureaucracy and legal system. Life <mask> was probably born in Mahoza. The town was part of the Nabataean Kingdom until 106CE, when it became the Roman province of Arabia.There was a large Jewish community in Mahoza. It was close to the border with Judea. There was a port on the Dead Sea. Her father, who was from Ein Gedi in Judea, came to Mahoza around the time of her birth and bought property there. Archelaus, a Nabatean provincial governor, is thought to have bought a date palm orchard from him. Archelaus withdrew his purchase a month later. He gave him two documents to help him get his title.Archelaus, a high-status figure, indicates that the Nabatean elite were not particularly status-fixated due to their nomadic background. The deed gift that her father left to her mother is the earliest document that mentions <mask>. After her parents' deaths, most likely the eldest daughter, she took over her father's property in Mahoza. She married Jesus, son of Jesus, when she was around 12 years old. Their son was also named Jesus. Her first husband had died. Judah, son of Eleazar Ketushyon, the owner of three date palm orchards in Ein Gedi, was married to her again by 125CE.It is not known if <mask> lived in the same home as the first wife or if Judah traveled between two separate households. A lot of money was given to the marriage by Babatha. The documents show her status in the relationship. Judah's debts become part of her liability in their marriage contract. During a Roman census, Judah accompanied <mask> to Rabba to declare her property to the Roman governor of Arabia, and served as her legal guardian in the process. A legal document shows that Judah took a loan without interest from Babatha and that she had control of her own money. The gift Judah gave his daughter on the occasion of her wedding was covered by a loan.Half of Judah's property in Ein Gedi was given to Shelamzion immediately and the other half after his death. After Judah's death in 130CE, <mask> seized his estates in Ein Gedi as a guarantee against his debts which she had covered in the marriage contract, as the debts had not been paid by his family. Judah died owing her 700 denarii from the debt he took from her in 128CE. The documents show that he took a loan of 60 denarii from a Roman centurion for a year at 12% interest. She was involved in a legal battle with Judah's other wife over the possessions of their dead husband. The documents show that there was a dispute between Shelamzion and Judah's orphans over the ownership of the courtyard. Julia Crispina represented the sons.The dispute was settled in Shelamzion's favor. Julia Crispina was retained by the sons of <mask>'s late husband to fight the seizure of his property. Julia Crispina was summoned to court by <mask>, who claimed that a false charge of violence had been made against her. The guardianship of Jesus is one of the important documents. The Council of Petra appointed two people to look after her son. <mask> petitioned the governor four months later, complaining that the two denarii per month that her son's guardians were providing were insufficient. She lost the case because she was still receiving two denarii a month for her son.Babeli may have been her paternal uncle, as he signed the document on her behalf. In 125CE, she brought suit against the Jewish guardian of her son to answer the charge of insufficient maintenance, and offered to pool her property with the property left in trust for her son, so that he could be raised in luxury. A record of the sale of a donkey between two brothers, Joseph and Judah, was among the documents in her possession. They were probably <mask>'s brothers, and <mask> was given the document to hold onto. Eleazar, son of Eleazar, and Yochana, son of Makhouta, wrote the documents on her behalf. Eleazar wrote that <mask> did not know letters. The latest documents discovered in the pouch concern a summons to appear in an Ein Gedi court as Judah's first wife, Miriam, had brought a dispute against Babatha regarding their late husband's property.It is assumed that <mask> was near Ein Gedi in the middle of the Bar-Kokhba revolt. The imminent violence of the revolt is likely to have led to <mask> and her family fleeing. They are thought to have taken refuge in the Cave of Letters with the family of Jonathan, who was Beianus' brother. A pair of sandals, a bundle of balls of yarn, remnants of fine fabric, two kerchiefs, a key and two key rings are some of the things that Babatha may have taken into the cave. A rock was used to seal the hole. Historians think that <mask> died while taking refuge in the cave because the documents were never retrieved. The book cite Esler.There is an Ancient Jewish Family Tale Retold. Oxford University Press. There are External links to the video lecture on Babatha. Duke Databank of Documentary Papyri 104 births 2nd-century deaths have been included in <mask>'s Life and Times.

masks: Babatha Babatha Babatha Babatha Babatha Babatha Babatha Babatha Babatha Babatha Babatha Babatha Babatha Babatha Babatha